The Quran and the Forms of Knowiedge

The Quran states in many of its verses that Mul).ammad (peace be upon him and his progeny) was unlettered (ummT). The Prophet himself mentioned this openly to many of his people and clan members, among whom he had been raised. None of them denied that, and therein lies the definitive evidence of its truthfulness. Although unlettered, he nevertheless included in his Book such elements of learning as to over‌ whelm the minds of philosophers and baffle the thinkers in the East and the West from the emergence of Islam to this day. This Book shall remain a source of perplex‌ ity and bewilderment to thinkers until the Day of Judgment. This, indeed, is one of the greatest aspects of its miraculous inimitability.
Let us concede to the opponents of Islam the fallacy of this claim. Let us assume
that Mul).ammad (peace be upon him and his progeny) was not unlettered. Let us imagine him to have been tutored in forms of knowledge and to have acquired his knowledge of science and history through learning. If all this was true, does it not follow that he must have acquired his learning and specialities from the learned per‌ sons of his time, among whom he grew up? Yet we know that among those whom Muhammad (peace be upon him and his progeny) grew up, the majority were idola‌ ters whose beliefs were delusions, and who had faith in superstitions. Others included the people of the Book who obtained their knowledge, history, and laws from the books of the two Testaments, which they attributed to revelation, tracing them back to the prophets. If we were therefore to concede that Mul).ammad (peace be upon him and his progeny) acquired his knowledge from his contemporaries, doesit not follow that his views and his education would reflect traces of the beliefs he had acquired from his teachers and his guides about those books which were the sources of his education and knowledge? On the contrary, we find that the Quran is differ‌ ent from the two Testaments in all respects, and that it purifies the two Testaments from the delusive imagination and myths that filled the Testaments and the other sources of education at that time.
The Noble Quran deals, in many of its verses, with the attributes of God, the
Sublime. It ascribes to Him the attributes of perfection that are appropriate to His prestige, and exalts Him above the effects of deficiency and contingency. The fol‌ lowing are examples of what the Quran says:

And they say, "God has taken to Himself a son." Be He glorified. No, but whatever is in the heavens and the earth is His. All are subservient to Him. The Originator of the heav‌ ens and the earth! When He decrees a thing, He says to it only, "Be!" and it is (Q. ٢:١١٦-١٧). Your God is One God; there is no god save Him, the Merciful, the Com‌ passionate (Q. ٢:١٦٣). God! There is no god save Him, the Everliving, the Eternal. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and what‌ ever is in the earth (Q. ٢:٢٥٥). Lo! nothing in the earth or in the heavens is hidden from God. He it is who fashions you in the wombs as pleases Him. There is no god save Him, the Almighty, the Wise (Q. ٣:٥-٦). Such is God, your Lord. There is no god save Him, the Creator of all things, so worship Him. And He takes care of all things. Vision com‌ prehends Him not, but He comprehends [all] vision. He is the Subtile, the Aware (Q. ٦:١٠٢-٣). Say: "God produces creation, then reproduces it." How, then, are you